The Father was greater than the Son in that he was first. The Son was equal with the Father in that he had received all things from the Father. The reader may now look upon the Father and the Son, to use a common figure, as a great creating and law-instituting firm. (THE REVIEW AND HERALD, Jan 4, 1881, page 2)

Som jag ser det så är det tydligt att dom som grundade Sjundedags adventist kyrkan inte alls trode på treenigheten utan förkastade den. Det intressant är att Ellen G White som man anser är en profet inom kyrkan, hennes man James White var totalt emot treenigheten. Utan denna dokrin har smugit sig in i sjundedags adventist kyrkan. Och detta genom en man vid namn Le Roy Froom som fick tyvärr mycket makt i kyrkan. Han skrev booken Evangelism år 1946, en book som man använder sig av för att bevisa att Ellen G White trodde på treenigheten. Men gjorde hon det?

Detta sa James white Ellen G Whites man om treenigheten:

"The "mystery of iniquity" began to work in the church in Paul's day. It finally crowded out the simplicity of the gospel, and corrupted the doctrine of Christ, and the church went into the wilderness. Martin Luther, and other reformers, arose in the strength of God, and with the Word and Spirit, made mighty strides in the Reformation. The greatest fault we can find in the Reformation is, the Reformers stopped reforming. Had they gone on, and onward, till they had left the last vestige of Papacy behind, such as natural immortality, sprinkling, the trinity, and Sunday- keeping, the church would now be free from herunscriptural errors." (James White, February 7, 1856, Review & Herald, vol. 7, no. 19, page 148, par. 26)

"Here we might mention the Trinity, which does away the personality of God, and of his Son Jesus Christ, and of sprinkling or pouring instead of being "buried with Christ in baptism," "planted in the likeness of his death:" but we pass from these fables to notice one that is held sacred by nearly all professed Christians, both Catholic and Protestant. It is, The change of the Sabbath of the fourth commandment from the seventh to the first day of the week." - (James White, Review and Herald, December 11, 1855, p. 85)

Treenigheten smög sig in i sjundedags adventistkyrkan och röstades inte egenom som en fast tros punkt förens år 1981.

Och detta är vad man nu säger sig tro på:

In God's foreknowledge and great love, such a provision had already been made. A plan of salvation was encompassed in the covenant made by the Three Persons of the Godhead, who possessed the attributes of Deity equally. In order to eradicate sin and rebellion from the universe and to restore harmony and peace, one of the divine Beings accepted, and entered into, the role the of Father, another the role of the Son. The remaining divine Being, the Holy Spirit, was also to participate in effecting the plan of salvation. All of this took place before sin and rebellion transpired in heaven. By accepting the roles that the plan entailed, the divine Beings lost none of the powers of Deity. With regard to their eternal existence and other attributes, They were one and equal. But with regard to the plan of salvation, there was, in a sense, a submission on the part of the Son to the Father. This is a mystery. A mystery demonstrated in the incamation of the Son-still fully God, yet fully man.

As sin progressively developed in heaven and later, on earth, so the plan to deal with it was progressively revealed-the divine Beings entered into the roles they had agreed upon before the foundations of the world were laid ( ADVENTIST REVIEW, OCTOBER 31 , 1996 page 12)

Men sjundedagsadventist kyrkan har ändå en liten annorlunda tro när det kommer till treenigheten, vad som skiljer är att sjundedagsadventister tror att Gud består av tre gudomliga varelser som delar samma natur, och som sedan tog på sig olika roller i frälsnings planen.

Medans den ortodoxa synen på Gud är att Gud består av tre fristående, distinkta personer som delar samma natur, och att den andra personen i Gudomen nämligen sonen är för evigt född av Fadern, alltså inte skapad av Fadern utan för evigt född av Fadern så fast man säger att sonen är född av Fadern så har sonen ingen början. Men frågan är ju hur stor skillnad det egentligen är mellan dessa olika syner på treenigheten? För i grund och botten så tror både sjundedagsadventister och Katoliker på att Gud består av tre personer som delar en och samma natur. 

Hittade dessa två intressanta artiklar: 

Most of the founders of Seventh-day Adventism would not be able to join the church today if they had to subscribe to the denomination's Fundamental Beliefs.'More specifically, most would not be able to agree to belief number 2, which deals with the doctrine of the Trinity. For Joseph Bates the Trinity was an unscriptural doctrine, for James White it was that "old Trinitarian absurdity," and for M. E. Cornell it was a fruit of the great apostasy, along with such false doctrines as Sundaykeeping and the immortality of the soul.' In like manner, most of the founders of Seventh-day Adventism would have trouble with fundamental belief number 4, which holds that Jesus is both eternal and truly God. For J. N. Andrews "the Son of God . . . had God for His Father, and did, at some point in the eternity of the past, have beginning of days." And E. J. Waggoner, of Minneapolis 1888 fame, penned in 1890 that "there was a time when Christ proceeded forth and came from God, . . . but that time was so far back in the days of eternity that to finite comprehension it is practically without beginning." Neither could most of the leading Adventists have agreed with fundamental belief number 5, which implies the personhood of the Holy Spirit. Uriah Smith, for example, not only was anti Trinitarian and semi-Arian, like so many of his colleagues, but also like them pictured the Holy Spirit as "that divine, mysterious emanation through which They [the Father and the Son] carry forward their great and infinite work." On another occasion, Smith pictured the Holy Spirit as a "divine influence" and not a "person like the Father and the Son." Such misconceptions during the 1890s-a decade in which the work of the Holy Spirit and the indwelling power of Christ were being emphasized by such writers as Ellen White, E. J. Waggoner, and W. W. Prescott-helped pave the way for the pantheism that Waggoner and J. H. Kellogg taught around the turn of the century. Those misconceptions also probably helped set some Adventists up for the holy flesh heresy by the end of the 1890s. 5 Theological change The decade of the 1890s, fortunately, also witnessed a positive shift in Adventist theological focus in areas related to the Godhead. That shift found its roots in the Minneapolis General Conference session of 1888. The 1888 meetings had reemphasized Jesus and His saving righteousness areas of theological thought that Adventists had tended to downplay between the late 1840s and 1888. The renewed emphasis on Jesus and His saving righteousness, however, called for views of the Godhead, the Holy Spirit, and the divine nature of Christ adequate to serve as a theological basis for the new soteriology. (MINISTRY/OCTOBER/1993 page 10)

Some Adventists today think that our beliefs have remained unchanged over the years, or they seek to turn back the clock to some point when we had everything just right. But all attempts to recover such "historic Adventism" fail in view of the facts of our heritage. Adventist beliefs have changed over the years under the impact of "present truth." Most startling is the teaching regarding Jesus Christ, our Saviour and Lord. Many of the pioneers, including James White, J. N. Andrews, Uriah Smith, and J. H. Waggoner, held to an Arian or semi-Arian view-that is, the Son at some point in time before the Creation of our world was generated by the Father. (ADVENTIST REVIEW, JANUARY 6,1994 page 10)

Så Sjundedags Adventistkyrkan har gått ifrån att inte tro på treenigheten till att tro på fundamentet av den katolska kyrkans läror, nämligen treenigheten. Men när man säger detta och på pekar detta så säger många adventister att ja men det är ju inte samma treenighet som vi tror på, vår tro skiljer sig från den katolska kyrkan. Men är detta verkligen sant?

Jag tror tyvärr att sjundedagsadventist kyrkan har lämnat Gud och har nu omfamnat den ondes lögn och därmed vandrat bort ifrån Gud, och sedan så är problemet med sjundedagsadventist kyrkan nu tror på treenigheten är att sjundedagsadventist kyrkan tror att Katolska kyrkan är antikrist, att den Katolska kyrkan är Babylon, en falsk kyrka som är emot sanningen och som är emot Gud. Men frågan jag då ställer är att om man nu tror att Katolska kyrkan är satans kyrka hur kan man samtidigt säga att man ändå tror på den Katolska kyrkans viktigaste doktin nämligen treenigeheten, detta talar emot all logik!

The mystery of the Trinity is the central doctrine of Catholic faith. Upon it are based all other teachings of the Church. (Handbook for Today's Catholic (p. 19) 

Här kommer några videoklipp angående Sjundedagsadventistkyrkan och treenigheten